Discovery BoxExodus 25:30
Context25:30 You are to set the Bread of the Presence 1 on the table before me continually.
Exodus 40:23
Context40:23 And he set the bread in order on it 2 before the Lord, just as the Lord had commanded Moses.
Exodus 40:1
Context40:1 3 Then the Lord spoke to Moses: 4
Exodus 18:1
Context18:1 5 Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that 6 the Lord had brought Israel out of Egypt. 7
Exodus 18:1
Context18:1 8 Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that 9 the Lord had brought Israel out of Egypt. 10
Exodus 21:4-5
Context21:4 If his master gave 11 him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 21:5 But if the servant should declare, 12 ‘I love my master, my wife, and my children; I will not go out 13 free,’
Matthew 12:4
Context12:4 how he entered the house of God and they ate 14 the sacred bread, 15 which was against the law 16 for him or his companions to eat, but only for the priests? 17
Acts 26:7
Context26:7 a promise 18 that our twelve tribes hope to attain as they earnestly serve God 19 night and day. Concerning this hope the Jews are accusing me, 20 Your Majesty! 21
James 1:1
Context1:1 From James, 22 a slave 23 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 24 Greetings!
[25:30] 1 sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.
[40:23] 2 tn Heb uses a cognate accusative construction, “he arranged the arrangement.”
[40:1] 3 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the
[40:1] 4 tn Heb “and Yahweh spoke to Moses, saying.”
[18:1] 5 sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.
[18:1] 6 tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.
[18:1] 7 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
[18:1] 8 sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.
[18:1] 9 tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.
[18:1] 10 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
[21:4] 11 sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.
[21:5] 12 tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
[21:5] 13 tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”
[12:4] 14 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
[12:4] 15 tn Grk “the bread of presentation.”
[12:4] 16 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[12:4] 17 sn See 1 Sam 21:1-6.
[26:7] 18 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
[26:7] 19 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
[26:7] 20 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
[1:1] 22 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 23 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 24 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
